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There are many opinions regarding the origin of this word. They may be summarized as follows:

1) Some Sufis like to link the name to Ahlus-Sufaah (people of As-Suffah) who were at the time of the Prophet (ﷺ). They claim that there are great resemblances between the Sufi adept and Ahlu-Suffa. Those were poor people from the Muhaajireen who migrated from Makkah to al-Madeenah fleeing the persecution of the pagan Arabs. They were driven away from their homes and had neither money nor families, nor a place to stay. The Prophet (ﷺ) and the companions (ﷺ) assisted them and he (ﷺ) allowed them to stay in a courtyard by his Mosque. The fact, however, is that those poor Muslims resorted to the Mosque out of necessity. Their numbers increased at certain times and decreased at other times. Some of them stayed longer than others. So they were not a specific group united on something. Sufism in its early stages stressed the concepts of detachment from the worldly life, poverty, isolation, etc. The people of As-Suffah did not choose such concepts. They were in need and the Muslims helped them. They did not isolate themselves. In fact, they engaged in Jihaad whenever it was announced. When Allaah, the Most High, bestowed from His bounties upon the Muslims, some of them became free of want and were among the richest of the Sahaabah and others became leaders in some Muslim lands. The sufis would like to establish a linkage with the Prophet’s era and claim as well that he approved the early seed of Sufism exemplified in Ahlus-Suffah. In addition, and from a linguistic point of view, to derive Sufism from As-Suffah is wrong, because the correct term would be ‘Suffism’ and not Soofism.

2) As-Saf al-Awwal (الصف الأول): Some Sufis claim that Sufism comes from As-Saff al-Awwal (First Row) “standing before the Hands of Allaah, the Most Mighty and Most Majestic, by virtue of the high determination and eagerness towards Allaah in their hearts and by positioning their innermost before Him.” This term is far from being linguistically applicable for if it were so, the term would be
Saffee (صفي).

3) As-Safaa’ (الصفاء): Other Sufis claim that the term is derived from As-Safaa’ which means clearness, purity, sincerity. This is disputed by other Sufis and linguistically it does not fit. The derived term would be Safwee, Safaawee or Safaa’iee not Soofee.

4) Soofah (صوفه): It is said that their title is derived from
‘Soofah,’ the name of some people who used to serve the Ka’bah in the pre-Islamic era (Jahiliyyah), and who used to go in seclusion in the Sanctified Mosque (Al-Masjid Al-Haraam). (1) Although this affiliation may be linguistically sound, it is rejected because:

(a) The people of “Soofah” were not known well enough to be remembered by most of the early Sufis.

(b) Had this affiliation been correct, it would have been known in the times of the Sahaabah. However, such an affiliation was not known then.

(c) True devout worshippers do not accept to be affiliated with a tribe from the Jaahiliyyah times. (2)

5) Sophia (سوفية): The historian and philosopher Abu Rayhaan Al-Bayrooni (d.440 AH) mentioned that the word “Soofism” springs from the Greek term “Sophia” meaning wisdom. The Greek were the first to speak of the concept of Wahdat Al-Wujood (Unity of Existence: that all existence is a single reality which is Allaah, and that everything we see is one aspect of Allaah’s Essence). Though one cannot confirm nor deny the authenticity of this derivation, it is certain that Sufism during its course of development was highly influenced by the Greek and Hindu philosophies.

6) As-Soof (الصوف): Many Sufis from the past and present consider that the term Sufism refers to the wearing of woolen clothing (Soof). This is also the opinion of Shaykh- ul-Islam Ibn Taymeeyah. Also Ibn Khaldoon inclined to this opinion in his famous Muqaddimah. Many orientalists are also of this view. Although this is the most common opinion regarding the derivation of the term, it is disputed by some Sufis like Al-Qushayree (d.465 AH) who claimed that the Sufis were not specialized in wearing woolen clothes.4 Nevertheless, the desire by many Sufis to affiliate their name with this origin explains their exaggeration in matters of worship, detachment from the worldly life, abandoning lawful means of earning, property, children, etc. On the other hand, wearing woolen clothes is not something meriteous or raises the status of the Muslim with Allaah. Had it been so, the Prophet (ﷺ) would have preferred it to other clothes. In fact, he (ﷺ) disliked the odor of the wool upon sweating as related by ‘Aa’isha. She said:

“I made a black cloak for the Prophet (ﷺ) and he put it on; but when he sweated in it he noticed the odor of the wool, he threw it away. The
narrator said: I think he said: he liked good smell.” (4)

And in the agreed upon Hadeeth related by Anas, he (ﷺ) said:

“The most beloved garment to the Prophet (ﷺ) to wear was the Hibara (a kind of Yemenese cloth made of cotton used to be from the best to wear).” (5)

7) The term is not derived: This opinion is held by some important figures in Sufism like al-Qushayriee and al- Hajooyari (d.456 AH). They say it is just a given title. Such a claim is a strange and very weak one, because none of titles adopted by any sect lacks a meaning associated with it.

These were the most important sayings regarding the origin of the word “Soofism”. Such differences regarding this term is due to the mystic nature that folds Sufism in esoteric concepts which is open to all kinds of interpretations Any sufi master could add his own methodology and concepts based upon his own experiences (Thawq). This rendered Sufism limitless in terms of its doctrines and ways. The case is even worse when it comes to the meaning of ‘Sufism.” One of the leading Sufi contemporary figures, Dr. ‘Abdul Hameed Mahmoud said: “The opinion regarding the meaning of it [At-Tasawwuf] did not yet reach a conclusive result.”(6)

As-Siraaj At-Tusi (d. 378 AH) mentioned that the definition of Sufism exceeds a hundred, while As-Sahrawardee (d. 632 AH) related that the saying of the Sufi shaykhs about the meaning of Tasawwuf exceeds one thousand. One of the latter Sufis by the name of Ibn ‘Ajeebah (d. 1224 AH) related that shaykh Zarrooq (d. 889 AH) mentioned that it reached about two thousand definitions. The definitions describe Sufism as being linked to concepts and practices as well. They range from poverty, perseverance, seclusion, withdrawal from the world, secrecy, deception, depriving the soul, wondering, singing, dancing, wearing wool clothes, ecstasy, inward transformation, spiritual development, all the way to Wahdat Al-Wujood(7) In fact, careful study of its history and of its men, brings one to the same conclusion that there is no specific and comprehensive meaning of Sufism. Despite this, it can be easily said that it represents an accommodation of beliefs, experiences (highly stressed), philosophies, and methodologies of varied degrees of divergence from the Qur’aan, authentic Sunnah, and the way of the Salaf. Largely comprised within such accommodation are certain fundamental matters that shape Sufism, mainly:

1-Limitless figurative interpretation of the texts and/or the sayings of their masters.

2-Classifying the Deen into Thaahir (Sharee’ah) applicable to the common Muslims and Baatin (Hidden) known only to the Masters and mystics.

3-Accommodation of any deviation in matters of creed, worship, or morals. The extreme Sufis accommodate all creeds and all sorts of innovations.

4-The deviated relationship between the Master and the disciple.

5-The state of Kashf claimed by Masters in the Sufi orders in which they perceive and witness all of the realities of existence as well as those of the Ghayb (unperceived realities).

6- Emphasizing Manaamaat (dreams), fabricated stories and/or ahaadeeth, as well as Shatahaat (intense and wild emotional state of excitement and agitation arising form what they call sudden Divine touches and during which the mystic utters unlawful innovated and mystic words, hallucinations and in many cases plain Kufr). Yet they say their utterances are due to the mystics being in a state of spiritual intoxication, e.g. “Praise be to me (subhaani),” and “Under my robe there is only god.

4) Reported by Abu Dawwod (English Translation no. 4063) and Ahmad in his Musnad (6:132, 144, 219, 249) and others. Al-Haakim said: “It is authentic according to the conditions set by al-Bukhaari and Muslim,” and Ath-Thahabi agreed. Al-Albaani reported it in As- Saheeha (2136).

Abdul-Hakim Qadri wrote, ‘The pen and the tongue of Ahmad Raza was safe from all kinds of slips and errors in spite of it being known that an ‘Alim always falls into some kind of error. However he did commit even a single simple mistake.
(Yaad ‘Ala Hazrat by Abdul Hakim Sharf Qadri)

Another correspondent suggested that, ‘Ahmad Raza never uttered any word that was according to the Sharia. Allah kept him safe from all kinds of slips and error’
(Muqaddama al-Fatawa al-Razwiyyah vol.2 p.5 Muhammad Asgar Alwi)

Similarly: ‘Ahmad Raza was free from mistakes from childhood. The following of the straight path was made a trust in him.’ (Anwar Raza p.223)

The author wrote in ‘Anwar Raza’, Allah had purified his pen and tongue from all mistakes.
(Anwar Raza p.271)

It was also said that Ahmad Raza was in the hands of Gauthe Azam
(Gauthe: (One who redresses another’s grievances, one who comes to someone’s help and aid).
Like a pen is in the hand of a writer, and Gauthe Azam was in the hand of the Messenger of Allaah (صلى الله عليه وسلم) like a pen is in the hands of a writer and the Messenger of Allah (صلى الله عليه وسلم) himself would not say anything other than revelation.
(Anwar Raza p.270)

Another follower argues that, ‘the existence of Ahmad Raza is a sign from amongst the signs of Allah.’
(Anwar Raza, p.100)

One of the mockers of the companions (may Allah be pleased with them) of the Messenger (صلى الله عليه وسلم) remarked about his Imam and guide: ‘Our paying visitors to the Bareilawi lessened our eagerness to visit the Companions of the Prophet.’
(Wisaaya al-Bareilawee Shareef, p.24)

Exaggerating causes the grip of intellect to loosen. One of the Bareilawis writers enthused, ‘One day at the blessed age of just three and a half (he) was present near a Masjid and a person dresses as an Arab came by and spoke to him in Arabic. He replied in fluent Arabic and after that the man dressed as an Arab was never seen again.
(Hayat ‘Ala Hazrat by Bihari, p.22)

Another said, ‘One day the teacher said, ‘O Ahmad! Are you a human or Jinn? It takes me time to teach you but it takes no time for you to learn’. At the age of 10, his father who also used to teach him said, ‘you don’t learn from me but you teach me’.
(Muqaddama Fatawa Razwiyya, vol.2, p.6)

It is worth mentioning here that his teacher Mirza Gulam Qadir Baig was the brother of Ghulam Ahmad Qadiyani. (The founder of the Ahmadiyya / Qadiyani sect)
(Bastawi, p.32)

Taken from the works of Shaykh Ehsan Elahi Zaheer may Allaah have mercy on him

Published by The Orthodox Press – This book can be purchased from UmmahCentral.com

Barelwi is a book about the Barelwi sect which appeared at the end of the nineteenth century in the indian peninsula and it contradicts the islamic legislation ,the quran and sunnah not only in the branches but also its fundemental creeds attack islam completely.They consider anyone opposing the opinions of their immam as a disbeliever.The book includes five 5 chapters:it’s history,creeds, teachings, disbelieving fatwas and mythical stories

Below are some powers attributed to the sufis of the Chisti Tariqah by Zakariya Khandlawee al-Deobandee al-Hanafee (Mashaikh-e-Chist, Eng.Trans. Saadiq publications)

Any person, on whom Hazrat (Nizamuddin Deen al-Umri) cast his gaze would become a Shahid-e-Shuhood immediately. (Shahid-Shuhood is a high ranking Wali those who dwell in a lofty state of Divine Presence and Perception – Translator of Mashaikh-e-Chist) (page.192, Saadiq publications)

By a gaze of Hazrat Abu Ahmad (Khawajah Abu Ahmad Abdaal Chisti), a man could be transformed into a performer of karaamat. (page.145, published Majlisul Ulama of South Africa)

His (Khawajah Moinud Deen Chisiti) gaze was sufficiant to transform a man into a Sahib-e-Marifat.(page.45, Saadiq publications)

Khawajah Moinud Deen Chist became ba’yt to Hazrat Uthmaan Haaruni, and by his virtue of Tawajjuh, Moinud-Deen Chisiti attained perfection in sulook in a single day. (page.145, Saadiq publications)

Khawajah moinud Deen Chisti once passed by an orchard of a hostile Shiah chief, who would kill any person who adopted the names, Abu Bakr, Umar, and Uthmaan. Moinud Deen Chisti sat near the pond. The Shiah appeaerd in a furious state intending to kill Moinud Deen Chisti. But when Hazrat glanced at him, the shiah fell down. When he gained his consciousness, he was a transformed person and a staunch follower. (page.147, Saadiq publications)

Comment:

The Prophet’s ( صلى الله عليه وسلم) uncle Abu Talib was within sight of the Prophet ( صلى الله عليه وسلم), but he was not able to bring him to Islaam and Allaah said to him ( صلى الله عليه وسلم):

“Indeed, you (Muhammad صلى الله عليه وسلم) guide not whom you like, but Allaah guides whom He wills. And He knoes best those who are the guided” (Qur’aan 28:56)

Furthermore, the son of Nuh (عليه السلام) and the father of Ibraheem (عليه السلام) were within sight of these great Prophets, but they were unable to guide them.

Do the Deobandi’s believe in every tale without asking why the Prophets did not have these powers?

Like this:

As other Sufis, many Deobandis are also involved in magic, and this shows that many of the
Sufis so-called Tasarrufat (controls) and Karamat are in fact the works of Jinns and they use
magic and Jinns to fool people and make them think they have Karamat from Allah and many
of their ignorant followers are deceived by this.

Ashraf Ali Thanvi and magic to separate between two persons

Ashraf Ali Thanvi wrote a book called “A’mal e Qurani”, a book of invocations, Ta’wizat
(Tamaim) and ‘Amaliyat (Sufi formulas).

In this book, p 21, Thanvi told how to use some magic to separate between two persons:
“(Allah said:) ”We have put hatred and animosity between them until the day of Resurrection”

If you desire to separate and put hatred between two persons, write this verse on a Bhuj stone, then write (the picture):

And below the picture write the sentence: may the separation occur between Fulan (so and so) and Fulan. Write the names of the two persons instead of Fulan, make a Ta’wiz (Tameemah) of it and bury it between two old graves, but don’t do it for people not deserving this, as it will be a sin.”

One can clearly see that the picture Ashraf Ali Thanvi told to write contains the words “Sihr” meaning magic, and learning magic is Kufr. The heart of the Muslim cries and gets a shock to see that such a Kufr is propagated under the name of Islam and Quran. And in this book, Ashraf Ali Thanvi gave other Ta’wizat to cure from some disease or to have a boy and these Ta’wizat contain numbers and unknown words, and this is also clear magic.

Invocation to control the Humans and Jinns and possess the kingdom of Sulayman

The Deobandi book called “Jawahir Khamsah” is about Du’a, Ta’wizat and ‘Amaliyat. The author is Muhammad Ghawth Gulyari, and it has been translated from Persian by Mirza Muhammad Beg An-Naqshabani and it is published by famous Deobandi publisher of Karachi “Dar ul Isha’at”, and it is also published by another Deobandi publisher of Lahore “Maktabah Rehmaniyah”. At the end of this book, the Risalah “Futuh ul Ghayb” has been added.

In this book, the author teaches an invocation to possess the kingdom of Sulayman, control humans and Jinns: “Name 33 for greatness and control of humans and Jinns: “Ya Quddus Tahir min kuli Su fala Shayun Yu’azuhu min jami’ khalqihi” (O Quddus, pure from all evils, none can be protected in

His whole creation). This composed name’s particularity is that whoever for Zahiri and Batini (apparent and interior) greatness, reads it ten thousands time fir forty days, will be cut from what is other than Allah, and all the creation including humans and Jinns will be under his control and obedience…and he will become the inheritor of the kingdom of Sulayman (aley salam)”…

Also to possess the kingdom of Sulayman: whoever read this name for five years … (in a specific manner), he will have improvement in all of his works and the kingdom of Sulayman (aley salam) will come in his hands, and he will possess the control of the earth and the skies, and all the creation of the great and small universe will be under his control, and the whole universe will be enlightened by his benediction…even if he gives order, then the sun will appear in the night and disappear in the day”

One can wonder is such things are possible then why did the Sahabah fought their enemies and some became martyrs? This kind of Tasawwud totally destroys the intelligence of its author, and they are totally lost in this world of hallucination and madness and accept any kind of fairy tale and nonsense. Allah created humans on pure Fitrah, but this wrong Sufism corrupted his Fitrah and made him accept such falsehood.

Invocation to the men of the invisible (Rijal ul Ghayb)

In the same book “Jawahir Khamsah” p 310 there is an invocation:“Peace be upon you O men of the invisible (Rijal ul Ghayb) and noble souls, help us with your special help and look at us with your special looking, O Ruqaba, O Nuqaba, O Nujaba, O Bukhaba, O Abdal, O Awtad, O Aqtab, O Qutb al Aqtab help me in this matter…”

About the invocation called ”Du’a Sayfi”, the author showed that it is finished with a table of numbers, and he does not know reality of it. So these people are writing numbers not knowing what they mean, they found this from Sufis.

And it has preceded that these people believe that these Awliya, Abdal and Qutb rule the world.

Writing Al-Fatihah in disorder

This book “Jawahir Khamsah” also tells to write Surah Al-Fatihah in disorder to cure from some diseases. And it is well known that this is pure magic and clear Kufr pleasing Jinns, as Shaykh ul Islam Ibn Taymiyah explained in his book “Furqan bayna Awliya Rahman wa Awliya Shaytan”.

And these terms are the Batini and Zahiri sense known to the Greek philosophers and used by Ibn Sina and then Sufis like Al-Ghazali and others.

Formula to kill someone

In “Futuh Ghayb” of Mirza Beg Naqshabandi published at the end of “Jawahir Khamsah” there is a formula telling us how to kill someone deserving death, not an innocent:

“’Amal (Sufi formula) number ten: killing an enemy whose killing is permissible by the religious law. One should take and put a tree of Sanubar in an empty house, and he should write on it all the Great Names (of Allah) and if there is a group, then 48 times and if there are three then 27 times, and should do Dam (Ruqiyah) with the Great Names (of Allah) on the tree…and he should have no cloth on the head, and he should take a stick and imagine his
enemy then beat the Sanubar and say: “I have killed Fulan (so and so) with the domination of Allah (Jalla Jalaluhu)”. He should do such three or seven days.”

One can wonder if such things were correct why the Sahabah and Salaf fought and got martyred. But this kind of Sufism is an opium which totally destroys the reason of the person who enters it. This person might be attracted by the stories softening the heart, but then he is brain washed and accepts magic and all these fairy tales containing abominable Kufr and Shirk

Invocation to have the attributes of Allah

In the same “Futuh Ghayb”, there is an invocation for the purpose of possessing the
attributes of Allah:

“If someone wants to enter the state of Fana fi Allah and Baqa bi Allah, and wants to possess the attributes of Jamal and Jalal of Haqq (Allah), and great subsistence and honour…and Ilm Ladduni (Sufi secret knowledge) and Kashf (unveiling) of hidden lights, then he should first fulfill the conditions of this name…then he should do Ghusl in one of the beginning day of the month, sing one or two songs for the soul of the leader of Prophets (saw) and read hundred times Darood Sharif, then he should start reciting this
name 2695 times in the day and night for forty days…”

The rabid soofee Gibril Fouad Haddad in his born again soofee book, ‘Albani and his friends’ quotes from one Fadl al-Rusul Badayuni the soofee church father and what a great history he had we will mention his affair in detail in this series when we get to the stage of answering his book in great detail, but for now look at what this Badayuni said,

So this is the one who Haddad saw fit to quote from in order to rebuke
Imaam Muhammad Ismaa’eel Shaheed, the one who promoted and
allowed idol worship, need we say anymore.

Ahmad Raza Khaan “Our peer (holy men) can be present in every place in 10,000 places in 10,000 cities at one time” and he gives an example, “it was possible for Sayyidee Fathe Muhammad Quddus to be present in 10 different gatherings at once.” Then Ahmad Raza gives an evidence for this which was, “Look at Krishan Kehnayyah, he was a disbeliever and he would also be present in a number of places at once.” (Malfoozaat (1/141-142).

Ahmad Raza Khaan said in another book, “Shaikh Abul-Fath Jaunpooree was invited 10 times by the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) on Rabee ul-Awwal to come after the Dhuhr prayer, so he accepted his invitation from every place. So someone asked him, “Oh sir you accepted the invitation from all 10 places and agreed to be (in all 10 places) after the Dhuhr prayer, but how is this possible.” He replied, “Krishan who was a disbeliever, would be in different places at one time, so Abul-Fath
can be present in 10 places, so then what is the amazement in this.”
(Ahkaam Sharee’at 2/192).

Ahmad Raza Khan said, “If someone is in the land of the disbelievers
residing in a village, for example if there are only hindus there and this person is unable to leave the place for some reason. So then tell us if a situation arises then who will he immediately ask (ie ask for a fatwa)? Then it will be said to him, “Ask the Pandit (a Pandit is a hindu priest).” (Fataawa Rizwiyyah 3/253)

Similarly on one hand Ahmad Raza Khaan held the nikah (marriage) of a Wahhabee to be invalid yet on the other hand he says if a Brahaman (A high form of Hindu priest) performs the nikah, the nikah will be valid!!!!! His exacts words, “The nikah will be valid as a nikah is the accepting of the vows, even if a brahaman performs it.” (Ahkaam Sharee’at 2/225)

So with the rabid soofee bareilwee’s, the church fathers of Haddad, the nikah if performed by a hindu brahaman priest is valid and what does a hindu priest recite, they recite nothing but from their holy books the Ashlook from the Vedas and Pauthiyah, because they do not know the Qur’aan and yet on the other hand if a follower of the Qur’aan, Sunnah, Hadeeth and aathaar, a Wahhaabee performs the nikah it is invalid!!!!!

It is not just marriage that is allowed, he Ahmad Raza Khaan allows their food whcih they distribute on their holy days. Ahmad Raza Khaan said, “Question, the sweets and other foods the kaafirs distribute on Haulee and Diwalee (Hindu and Sikh Festivals), is it permissible for the muslims to accept this or not? He replied, “Do not accept it on the day but if they give it to you the next day then you may take it.? (al-Malfoozaat 1/115).

An emiment soofee bareliwee scholar, Moulwee Ghulaam Jahaaniyyah said in a poem, “Having Ishq (love (of sexual nature) for Muhammad is not specific to the muslims, the Kautharee hindus also call upon the Muhammad.” (Hafat Aqtaab pg.123)

So this bareliwee soofee is trying to say the hindus will be at the Pool of Kauthar because they call upon Muhammad (Sallalaahu Alayhee Was-Sallam) and are his true lovers!!!!

Ahmad Raza Khaan was influenced so much by the hindu religious books that his poetry full of shirk is written based on the hindu sanskrit. (refer to his despicable book Khadaa’iq Bakhshish 3/70)

All praise is for Allah; and salah and salaam upon the Messenger of Allah, his followers and his companions.

There is no doubt that the incident of Isra’ and Mi`raj is (from) among the great signs of Allah, indicates the truthfulness of His Messenger, Muhammad (peace and blessings be upon him), and the greatness of his position with Allah. It is also among the evidences showing the ability of Allah and it is proof that Allah is above all His creation. Allah has said:

Glorified (and exalted) be He (Allah) Who took His slave (Muhammad) for a Journey by night from al-Masjid al-Haram (at Makkah) to the Farthest Mosque (in Jerusalem), the neighborhood whereof We have blessed, in order that We might show him (Muhammad) of Our Ayaat (proofs, evidences, lessons, sigs, etc.) Verily, He is the All-Hearer, the All-Seer. [17:1]

It has been narrated from the Messenger of Allah (peace and blessings be upon him), that Allah ascended him to the heavens through the seventh heaven. Therein His Lord spoke to him what He intended and obligated upon him from the five prayers. Allah initially obligated fifty prayers, however our Prophet (peace and blessings be upon him) did not cease to demand and ask ease from Him, until Allah made it five (in number). Hence there are five prayers obligated, but fifty in (number) reward; for every good action is equivalent to ten of its like. For Allah is all praise and thanks for all His blessings.

This date on ISRA’ and MI`RAJ occurred was not established in the authentic narrations [of the Prophet Muhammad (peace and blessings be upon him)], neither during the month of Rajab nor in any other month. All that has been mentioned concerning the date of occurence of al-Isra wal-Mi’raj is deemed among the scholars of hadith to be _unauthentic_. Belonging to Allah is a great Wisdom in causing the people to forget the date of its occurrence. However, even if its date was confirmed, it would nonetheless be _impermissible_ for the Muslims to distinguish that night from other nights by doing anything from among the acts of worship. Neither it would be permissible for them to celebrate it, as the Prophet (peace and blessings be upon him) and his companions neither celebrated it nor did they distinguish it with any special acts of worship.

Should such a celebration of that Night be lawful, the Messenger (peace and blessings be upon him) would have clarified it to the people either by word or deed. And had such a thing occurred, it would have become known and common, and the companions would have transmitted it to us. The companions passed on from their Prophet (peace and blessings be upon him) everything which Muslims are in need of. Never were they remiss or negligent with regard to religion. Indeed, they were the first to lead the way to every good. If the celebration of this night had been lawful, they would have been first to do it. The Prophet (peace and blessings be upon him) also is the most sincere in guiding people. He most truly fulfilled his mission, and performed his noble duty. If the glorification and celebration of that night had something to do with Islam, the Prophet (peace and blessings be upon him) would never have neglected it nor concealed it. Since nothing about this was narrated from the Messenger (peace and blessings be upon him) and his companions, therefore glorification and celebration of that night was absolutely nothing whatsoever to do with Islam, as Allah has perfected for this nation its religion, completed His favor upon it and rebuked and refuted the innovators who introduce into the religion that which Allah has not allowed.

And Allah, said: This day, I have perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion. [5:3]

And Allah , has also said: Or have they partners with Allah who have made laws for them in religion that which Allah allowed not? And had it not been for a decisive word (gone forth already), the matter would have been judged between them. And verily for wrongdoers is a painful torment. [al-Shura, 21]

The Prophet (peace and blessings be upon him) said: He who innovates something in this matter of ours that is not of it will have it rejected. [al-Bukhari, Muslim]

In another wording reported by Muslim: He who does an act which our matter is not (in agreement) with will have it rejected.

It is reported in the Sunan of Abu Dawud and al-Tirmidhi that al-`Irbad ibn Sariyah said, “The Messenger of Allah (peace and blessings be upon him) gave us a sermon by which our hearts were filled with fear and tears came to our eyes. We said, “O Messenger of Allah, it is as though this is a farewell sermon, so counsel us.” He (peace and blessings be upon him) said: “I counsel you to fear Allah and to give absolute obedience even if a slave becomes your leader. Verily, he among you who lives (long) will see great controversy, so you must keep to my Sunnah and that to the rightly guided (in beliefs and actions) Caliphs after me; cling to them stubbornly. Beware of newly invented matters, for every invented matter is an innovation and every innovation is going astray and every going astray is in hte Hell-Fire.”

The narrations of such meaning are numerous. And indeed it has been confirmed that the Companions of the Messenger (peace and blessings be upon him) as well as the early generations of pious scholars who followed, cautioned and warned against heresies and innovations. These warnings were not mentioned by them except for the fact that innnovations are unnecessary additions to the religion. Innovations are something new to Islam which Allah has not given permission for. Also in performing these affairs, a resemblance of the enemies of Allah (from the Jews and Christians) occurs; in that, they added and innovated in hteir religions something that they had no permission from Allah. In addition, any innovation in the religion is implied by the person performing it that Islam is incomplete and has faults because by innovating and adding to Islam one accuses Islam of not being complete. This, of course, is well known to contain a great deal of gross corruption, vile actions, and a contradiction to the saying of Allah: This day, I have perfected your religion for you… as it is also an obvious contrast to the traditions of the Messenger (peace and blessings be upon him) that caution and warn against innovations.

I hope that what was mentioned from the evidences is sufficient and convincing enough for the seeker of the truth in rejecting this innovation (bid`ah) of celebrating the night of Isra’ wal Mi`raj and warning against it because it has nothing to do in anyway with the religion of Islam

Since Allah has obligated to give Muslims sincere advice, to elucidate the Divine laws for them, and has forbidden concealing knowledge, I felt it necessary to call to attention my Muslim brothers against this innovation (bid`ah) which has spread throughout many cities so much so taht the people thought it to be part of Islam.

Allah is responsible to correct the affairs of all the Muslims and grant them success in comprehending the religion and to give us, along with them, success in holding firm to the truth, ascertaining it, and leaving what opposes it; for Allah is Capable over all. May Allah bless and be merciful upon His Slave and Worshipper and Messenger (peace and blessings be upon him), his followers, and his companions.